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CONCLUSION
with each other; however, the God of Jaina has same essence as in others. According to Samkara God as creator of the universe is empirical reality. Transcendentally He is nirguna whereas Jaina's attitude is non-absolutism and based on reasons and truth. Again and again' we shall observe, how when traditionally accepted beliefs become inadequate, nay false, on account of changed times, and the age grows out of patience with them, the insight of new teacher, a Buddha or a Mahāvīra, a Vyāsa or a Samkara supervenes, stirring the depths of spiritual life.
10
Muni Shri Nyayavijayaji opined that Jaina thinkers do not maintain that there is only one God, for them there are many Gods. In spite of this there are reasons for our regarding them as one. As all the perfected soul possess infinite knowledge, infinite vision, infinite power and infinite bliss and hence they are absolutely alike. And their absolute alikeness is the cause of our considering them to be one as also of our applying the term one to them, as Paramatman, Brahmā, Viṣṇu or Śiva, the names of Siddha Paramesthins.
Yogindudeva11 quoted that Jainas give devotional obeisance to great Jinas who are the embodiments of omniscience, omni-vision and omni-bliss and by whom all the objects of knowledge are enlightened. And pray to Him that we are tortured by the miseries of the four grades of existence, viz. celestial (god), human, sub-human (animals etc.) and hellish (nāraki) states of existence; so you instruct us about Paramātman, i.e.; the soul supreme or Paramapada, the God i.e.; who is Brahma, Viṣṇu and Śiva i.e., the lofty status of liberation that would put an end to our miseries.
Ibid, P-9
305
12
That eternal Parmātman (Śiva),12 who is the subject of pure meditation or contemplation, is beyond the comprehension of Vedas,
9 Dr. S. Radhakrishnan, "Indian Philosophy", Vol.1,,P-26
10
"Muni Sri Nyāyavijayaji, "Jaina Philosophy and Religion", 1998,P-32
Il Paramātmā-prakāśa, Sri Yogindudeva, Ed. by Dr. A.N. Upadhye, 1960, P-9
12
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